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• Title: Memória e Amor
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  • Gostaria, primeiramente, de falar sobre algumas das maneiras pelas quais a alma humana se expressa durante a vida terrena, na medida em que podem ser relacionadas a experiências no mundo espiritual. A partir das minhas duas últimas palestras aqui, vocês terão percebido que as experiências da alma humana entre a morte e o renascimento diferem essencialmente daquelas entre o nascimento e a morte. Aqui na Terra as experiências de um homem são todas mediadas por seu corpo, seja o corpo físico ou o corpo etérico. Nada do que ele experimenta na Terra pode se dar sem o apoio da natureza corpórea. Poderíamos facilmente imaginar, por exemplo, que o pensar é um ato puramente espiritual e que, da maneira como sucede na alma humana terrena, não se relaciona a existência em um corpo. Em certo sentido, é assim. Mas espiritualmente independente como o pensamento humano é, ele não poderia seguir seu curso aqui na existência terrena se fosse incapaz de receber o suporte do corpo e de seus processos. Posso me valer de uma comparação que usei muitas vezes aqui em ocasiões semelhantes. Quando um homem está caminhando, o solo em que caminha certamente não é a parte essencial de sua atividade – a parte essencial está dentro de sua pele –, mas sem o apoio do solo ele não poderia obter êxito.
  • Durante nossa vida na Terra, entre o nascimento e a morte, nossas memórias são extraordinariamente fugazes; apenas imagens permanecem. Reflita sobre quão pouco essas imagens retêm dos eventos vivenciados. Basta se lembrar da indescritível tristeza sofrida diante da morte de alguém muito próximo, e imaginar intensamente o estado interior da alma a isso associado; e então observar como isso aparece como uma experiência interior quando, depois de dez anos, você a evoca. Tornou-se uma sombra pálida, quase abstrata. Assim é a nossa capacidade de recordação: pálida e abstrata, em comparação com o pleno vigor da vida imediata. Por que nossa lembrança é tão fraca e sombria? Ela é, de fato, a sombra de nossa experiência do eu entre a morte e um novo nascimento. Compreendida nessa experiência do eu está a faculdade de lembrar, de modo que ela realmente nos confere a nossa existência. Aquilo que nos dá carne e sangue aqui na Terra nos confere, entre a morte e um novo nascimento, a faculdade da memória. Lá a memória é robusta e vigorosa – se é que posso usar tais expressões para o que é espiritual – depois ela incorpora carne e enfraquece. Quando morremos, durante alguns dias – tenho frequentemente descrito isso –, o último resquício de memória ainda fica presente no corpo etérico. Se, ao atravessarmos o portão da morte, voltamos o olhar para nossa vida passada na Terra, a memória se esvai. E dessa memória desabrocha o que a força do amor na Terra nos deu como força para a vida após a morte. Assim, a força da memória é a herança que recebemos de nossa vida pré-terrena, e a força do amor é a semente para o além-morte. Eis a relação entre a vida terrena e o mundo espiritual.
  • Hoje a ciência da fisiologia não atingiu o ponto em que pode descrever detalhadamente o processo que acabamos de desenhar. A ciência espiritual é capaz disso e a ciência fisiológica certamente alcançará tal entendimento, pois essas coisas podem ser descobertas a partir da observação atenta da natureza humana. Pode-se dizer que, quando emitimos um som ou uma nota, primeiramente, a cabeça é acionada. Mas da cabeça procede a mesma faculdade que, interiormente, na alma, confere a memória, que sustenta o som e o tom: isso vem de cima. É inconcebível alguém poder falar sem possuir a faculdade da memória. Se sempre nos esquecêssemos o que está contido no som ou no tom, nunca seríamos capazes de falar ou de cantar. É precisamente a memória incorporada que perdura no tom ou som; por outro lado, no que concerne ao amor, mesmo em seu sentido fisiológico – no processo respiratório que dá origem à fala e ao canto – tem-se um testemunho claro no pleno volume interior do tom que chega ao homem na puberdade, quando o amor encontra expressão fisiológica durante o segundo período importante da vida: isso vem de baixo. Aí estão os dois elementos juntos: de cima, o que está na base fisiológica da memória; de baixo, o que está na base fisiológica do amor. Juntos, eles formam o tom na fala e na canção. Aí está sua interação recíproca. De certa forma, é também um processo de respiração que percorre toda a vida. Assim como inspiramos oxigênio e expiramos dióxido de carbono, temos unidas em nós a força da memória e a força do amor, encontrando-se na fala, encontrando-se no tom. Pode-se dizer que falar e cantar, no homem, são um intercâmbio alternado de permeação pela força da memória e pela força do amor.
  • Portanto, há uma genuína verdade no que é expresso nas línguas mais antigas ao denominarem Logos a soma das forças e dos pensamentos do mundo. Esse é o outro lado, o lado suprafísico daquilo que tem expressão física na fala. Não apenas inspiramos e expiramos seres superiores entre a morte e o renascimento, mas também falamos, embora essa fala seja ao mesmo tempo um canto. Na alternância entre irmos aos seres espirituais e retornarmos a nós mesmos, falamos um falar espiritual com os seres das hierarquias superiores. Quando estamos no estado de nos tornarmos um com os seres do mundo espiritual, olhamos para eles, embora estejam dentro de nós. Quando nos libertamos deles novamente e voltamos a nós mesmos, então temos o efeito posterior, somos então nós mesmos. Lá eles expressam seu próprio ser em nós, nos dizem o que são – o Logos vive em nós. Na Terra, isso é invertido; na fala e na canção, nosso próprio ser é expresso. Expressamos todo o nosso ser no processo de expiração; ao passo que quando entre a morte e o renascimento liberamos os seres espirituais, recebemos, no Logos, todo o ser do mundo.
  • Mas, meus queridos amigos, o fato é que quando passamos do mundo espiritual para o físico, passamos pelo grande esquecimento. Quem, com consciência comum, vê aqui, na força fraca e sombria da memória, o eco do que éramos como “euâ€� no mundo espiritual? Quem ainda reconhece na fala, na parte vinda da memória, a pós-vibração do eu? Quem reconhece na formação plástica do discurso, no canto e na fala, um eco dos seres das hierarquias superiores? Ainda assim, não é verdade que quem aprende a ouvir o discurso sem levar em consideração o significado, quem dá ouvidos ao que os tons expressam por sua própria natureza, tem uma sensação – principalmente se tiver inclinação artística – de que mais é revelado na fala e no canto do que a consciência comum percebe? Por que então transformamos a fala comum que temos aqui na Terra como uma faculdade utilitária – por que a transformamos em canção, despojando-a de sua função utilitária e fazendo-a expressar nosso próprio ser em declamação, em música? Por que a transformamos? O que estamos fazendo em tal caso?
  • Prova abundante disso reside na maneira como a arte se desenvolveu. Originalmente era uma com a vida religiosa. Nas eras primitivas da humanidade, ela era imbuída nos cultos religiosos. As imagens que os homens formavam de seus deuses eram a fonte das artes plásticas. A título de exemplo, recordemos os Mistérios da Samotrácia a que alude Goethe na segunda parte de Fausto, onde fala dos Cabiros. [Vide ciclo de palestrasGoetheanism as an impulse for man's transformation,Dornach, janeiro de 1919.] Em meu estúdio em Dornach tentei fazer um desenho desses Cabiros. E o que resultou disso? Foi algo muito interessante. Simplesmente me propus a desvendar intuitivamente a maneira como os Cabiros teriam aparecido nos Mistérios da Samotrácia. E imagine só: cheguei a três jarros, mas jarros, é verdade, moldados plástica e artisticamente. A princípio fiquei pasmo, embora Goethe tenha realmente falado de jarros. O assunto ficou claro para mim apenas quando descobri que esses jarros ficavam sobre um altar: então, algo semelhante a incenso era colocado neles, as palavras sacrificiais eram cantadas, e pelo poder das palavras de sacrifício – que nos tempos mais antigos da humanidade carregavam uma força de estímulo vibratório bastante diferente de qualquer coisa possível hoje – a fumaça do incenso era formada na imagem desejada da divindade. Assim, no ritual, o cântico imediatamente se expressava plasticamente na fumaça do incenso.
• Title: Evil and Spiritual Science
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  • “we can approach,” since I have often expressed
  • expression: that evil and real wickedness hardly exist, but
  • also use the expression: what does it say, when in general and
  • least I have expressly made these arguments, which for many
  • to his way of expressing himself — one must enter
  • Böhme stated in several expressions, its “no”
  • in the expression: “When a rose decorates itself, it also
  • selfishness, if I may use a trivial expression.
• Title: Popular Occultism: Lecture 1: Popular Occultism, Introtroduction
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  • the great truths come to expression, especially in Christianity and
  • the external expression of inner instincts, passions, and so forth.
• Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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  • the human body. A choleric person has quite a different expression,
  • friendship will find its full, pure expression.
  • earthly life is the expression of what we worked out for ourselves.
• Title: Popular Occultism: Lecture 6: Man's Return to a New Earthly Life
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  • resembles the others in regard to color and shape; this expresses the
  • forms and colors and is expressed in them.
  • karma. Also the character, the inclinations and habits express themselves
• Title: Popular Occultism: Lecture 7: Effects of the Law of Karma
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  • The actions of past lives come to expression in the present life as
  • does nothing but criticize, this inclination will express itself in
  • expression of Manas.
  • the one he needs in order to give full expression to his capacities.
  • Beings and the not incarnated human souls! The physical is the expression
• Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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  • example, Noah's rainbow, it's not a symbol, but it expresses the fact
• Title: Popular Occultism: Lecture 10: Paths of Occult Training
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  • expression of one and the same initiation, but the forms of initiation must
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • propelling forces of history lie, even though these spiritual forces will have to be expressed
  • impulses. For what is expressed in these ways of thinking went over later into the feeling life
  • oriental way of thinking, reaching to Plato, and what followed later is expressed in this
  • too, would have to come to the 'I am'. And Fichte expresses this even more clearly by saying: I
  • express themselves, spread out, in imaginative pictures. In the Western culture we find that, in
  • ancient times we see individual personalities, we see them expressing in their words what was the
  • to what I expressed here a few days ago, in the words 'World Fellowship of Schools'
  • Charlemagne's court, who had expressed the opinion to the emperor that Christ had paid the
  • expiation for our sins to death. Alcuin found this manner of expression and the idea behind
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • how these differentes within humanity express themselves in the civilized world.
  • comes to expression particularly strongly in the broad masses of the proletariat which has come
  • The impulses coming to expression in the Great
  • theory of life has found little external expression in the West. Where it has come to
  • external expression, however, is in Central Europe. In the aims of the social democracy there, it
  • character of the East. But here again it expressed itself in another form. Economic in the West;
  • finds expression in the East. This shows itself so strongly that one must say: It is natural for
  • expression of the present epoch — in economic concepts, economic thinking.
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • and at everything in the physical-sense world that expresses itself out of these spiritual
  • Let me state expressly that what I am talking about
  • the native spirituality that was already in a state of decadence, expressing itself in
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • which, in the West, expressed itself tumultuously as a large political movement orientated
  • expressed the same thing in images, in wonderful images, in his
  • Expressing it schematically, Schiller had, as it
  • knows that in his style, in his whole way of expressing himself, in his way of thinking, he had
  • Thus there is often expressed in a smaller, more
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • expression for the unreal
  • express where it is a human being is to be placed. As long as one judges in a purely
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • in the Middle Ages, then there also already comes to expression in the human being that which is
  • then expressed in the child's imitation of the people around it, as an echo of its spiritual
  • nothing but nullities. This is expressed right into small details. There is an utter inability to
  • — then the sense of 'I' which came to expression in the Centre is submerged in that chaos
  • expression In the most frightful way in coming decades? What is its Meaning? On the one hand it
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • there are poets who have already expressed it as experience. But it will emerge as a feeling, as
• Title: "Heaven and Earth will pass away but my words will not pass away"
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  • That may be expressed
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • how something withered comes to expression in the far-spread Roman
  • substance of what comes to expression in the Mystery of
  • him, which expresses itself in his form and which in fact is derived
  • The following statement expresses the
  • element we have the expression of the Folk Soul in the Sentient-soul,
  • we could express this differently by saying: The Wotan-element
  • we can express it by saying: the We-element streams in
• Title: Tree of Life/Knowledge: Lecture II: Tree of Life - II
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  • spoken on one occasion of how the fact now expressed can be
  • experience with the other and that is expressed in our saying: We
  • the whole structure of the group we have a direct expression of what
  • in place of what was enacted in the past. We have this expression in
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • expressed exists in a high degree. At least the consciousness exists
  • such expressions as: A becoming one, in meditation, with Brahma, with
  • expressing itself so abstractly, but it clothes itself as it were in
  • desire to be expressed by Socrates merely to impart knowledge of the
  • statuary are so human is that what I have just expressed was poured
  • the cosmos, and whom man could express in the earthly stage in the
  • brought to expression through Spiritual Science, it can also be
  • spoken — by expressing a judgment. This is the
• Title: Tree of Life/Knowledge: Lecture IV: Harmonizing Thinking, Feeling and Willing
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  • cosmos. We believe that in our feelings we only bring to expression
  • takes on the form of false cosmic pictures, expressing itself through
• Title: Tree of Life/Knowledge: Lecture V: Tree of Knowledge - I
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  • something is happening, and he now expresses all he knows, this worm.
  • He expresses all of this, but in the picture of the world which he
  • everything is subjected to causality, as it is expressed in a
  • connections as actually exist in life, and to express the experience.
  • a vivid feeling and sensation ( I wish to express the cosmic
  • condensed for me into what I just now expressed to you.
  • feel that tragedy which expresses itself like a mood in Nature when
  • the expression of the grief of nature in contrast to Nature's great
• Title: Tree of Life/Knowledge: Lecture VI: Tree of Knowledge - II
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  • that he wished to do the best, etc.; afterwards he expresses it all
• Title: Lecture: Philosophy and Anthroposophy
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  • that someone or other expresses himself in ideas, but round the question
  • He was a seer, only he expressed his experiences as seer in philosophic
  • other. A final expression of this break is found in a philosopher through
  • captive of the forms of his own mind. This view was finally expressed by
  • for a symbol need have no resemblance to the thing it expresses.
  • wolf, but in all wolves. Thus we find form by means of a concept expressing
  • lives in the thing and comes to expression in human cognition, in the
  • its immediate expression in the physical human being; in the animal world
  • the first place, expressly constructed by ourselves; it is of merely formal
• Title: Meditative Knowledge of Man: Lecture II: The Three Fundamental Forces in EducatioN
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  • outer expression for the fact that in the child's organism up to then
  • from below. The change of teeth is the physical expression for this
  • — that is to say, not in the expressions of the soul
  • outside. This struggle finds expression in the change of voice and what
  • I first described, whose outer expression is the change of teeth, and in
  • in the ancient mysteries spoke rather differently. Their expressions were
  • must express this more drastically than it really is, but in this
  • also come to its best expression.
• Title: Meditative Knowledge of Man: Lecture III: Spiritual Knowledge of Man as the Fount of Educational Art
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  • subtle colour nature in its various sounds, that comes to expression more
  • play of forces in the astral body that come to external expression in the
• Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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  • they are the way in which we express ourselves in our human-social
  • face him, in this way you can see what expresses itself musically; you
• Title: Social Understanding: Lecture II: Social Understanding Through Spiritual Scientific Knowledge
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  • come to expression in our bodily nature. For the capacity is terribly
• Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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  • Jesus children in relation to the Buddha, and how they are expressed in the
  • Buddha descended into the infant Jesus. He expresses it in such a way that
• Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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  • Jesus children in relation to the Buddha, and how they are expressed in the
  • re-embodied. This is expressed in the Gospel of Matthew. For in the gospel
  • ancestors must lie in such a way that all these individual members express
• Title: Lecture: Art As A Bridge Between The Sensible And The Supersensible
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  • life, as expressed in one's social status.
  • expressing itself for the most part for people in language, has become
  • countenance with its features is an expression of the soul-life. With
  • gestures, and we recognize this mobility expressing itself in physiognomy
  • countenance in so far as it assumes a physiognomic expression in the
  • express the soul element in the form, so that the external form does not
  • that otherwise does not come to expression naturalistically in the
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • expression of Raphael's creations. Thus, what Homer brought
  • Thus, an expression that
  • of expression. On account of Raphael's towering greatness, the
  • literature of those able to express something of a profound
  • circumference and does not express the secrets of existence in
  • — the expression is permissible — something awkward and
  • the human being to expression. We nonetheless have a direct
  • come to expression in Raphael's pictures could not have arisen
  • seek, in the sense of Goethe's expression, “in a
  • expression in a world of forms, of pictures in which the purest
  • that we find the Brahma, Vishnu and Shiva motifs expressed in a
  • expressed more or less in saying: Works such as those of
  • expressions of the Greek language in their full beauty and
  • Thus, did Herman Grimm express himself in beginning his
• Title: Leonardo's Spiritual Stature: Lecture
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  • marvelled at the tremendous idea that comes to expression in
  • see these twelve apostles with profoundly expressive movements
  • every possible human soul characteristic comes to expression in
  • in his picture. Earlier, calmer representations seem to express
  • graphically conjures before us for the first time an expression
  • also by virtue of Leonardo's expressive colour! In these
  • heartbeat of the twelve figures must have come to expression.
  • expressive. He wanted to conjure the subtlest emotions onto the
  • Leonardo, the countenance with expressive furrows —
  • expressive of pain and suffering, with the embittered mouth and
  • “eye of the spirit,” to use Goethe's expression, to
  • attempted to capture the facial expression and the whole
  • which dead matter gives expression to life — just as life
  • expression in all truthfulness. Thus, he could not do what he
  • fifteenth century could not bring to expression what Leonardo
  • could come to outer expression. Thus, individuals such as
  • to express than their age is capable of supporting. Bringing
  • we see him left to himself, yet bringing to expression what he
  • facial features express indeed in the first place something of
• Title: Fairy Tales: in the light of Spiritual Investigation
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  • “Old fairy tales that are an expression of the
  • expression oneself in the form of a fairy tale of some kind.
  • expression those profound experiences of the human soul
  • tragic, as well as other forms of artistic expression, results
  • Rather, what comes to expression in the fairy tale is so deeply
  • What comes to expression in the fairy tale accompanies us
  • pictorial expression of underlying experiences. The
  • palpable connection between what expresses itself in
  • to expression in fairy tale pictures in the manner indicated.
  • in giving expression to the mood in question:
  • one for expressing the deepest experiences of the soul.
  • expressed in the significant and evocative pictures of
  • experience, and which Schiller chose to express in
  • expressed in the simplest possible form. In fact, one
  • art capable of expressing in the most self-evident form what is
  • incomprehensible for the intellect, expressed in
  • residual faith reaching back into ancient times, expressing
• Title: A Mongolian Legend
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  • possibility of looking into it. This longing is expressed in
  • What human beings expressed in such grandiose truths so
  • come to expression in a different form in a future humanity.
  • external, physical aspect of things, but what is expressed of a
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • of as an expression of the being of creative phantasy. Again
  • words, Herman Grimm further expresses his relation to leading
  • expression, but allows to devolve into indefiniteness. Briefly
  • friend, in which she expresses that she herself now feels close
  • unbridgeable prejudice outstanding, However, the expression
  • speak for themselves, giving expression to these powers that,
  • insurmountable karmic powers come to expression. And we see
  • over him and their eyes met in a certain expression. An
• Title: Imperialism: Lecture 1
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  • ruler or king and so forth no longer express the feelings about the
  • history are crystallized in human consciousness, things are expressed
  • And the expression for the fact that people no longer believed that
  • expression “Imperial Federation League,” but the causes
  • symbol, but basically the expression of the empty platitude. Finally
  • It will roll on in the words. You can find innumerable expressions
  • used. But not only in these expressions, but in everything described
• Title: Imperialism: Lecture 2
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  • expressed in normal human language and which are extensively used in
  • express remarkable things. The Habsburgs, for instance, came from
• Title: Imperialism: Lecture 3
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  • predicate to a subject. In the oldest forms of human expression this
  • did it mean? It meant that he expressed himself in the age of
  • how everything in the world is alive, and how to express ourselves
• Title: Impulse for Renewal: Lecture I: Anthroposophy and Natural Science
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  • — particularly if I may express it as the field of
  • expression — whoever gets to
  • looked at it and said, as was his way of expressing himself:
  • expressed it like this, he meant: ‘When I draw a triangle its
  • Still, one could ask: To go further, could one express the
  • in the forms of expression. One would achieve what I would like
  • doesn't want to express himself inexpertly, to deny that this
  • if I might use this expression.
• Title: Impulse for Renewal: Lecture II: The Human and the Animal Organisation
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  • earth organisation. What we express as individualized thoughts
• Title: Impulse for Renewal: Lecture III: Anthroposophy and Philosophy
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  • expression of “Logos” into some or other younger
  • and philistine expression — the philosophic zealot of the
  • expression — according to the plan of thinking. For him
  • world” — to use an expression of Hegel.
  • conceptual forms and means of expression which we know, from
  • bridge to include both, to express it imprecisely, as Hegel
  • itself.” In all these stuttering expressions lie the
  • which they express themselves, and as a result remain in vague,
  • somewhat extraneous, foreign expressions.
  • loving wisdom expresses itself in a magnitude of ways. Perhaps
  • I would like to express it as follows. Regarded philosophically
• Title: Impulse for Renewal: Lecture IV: Anthroposophy and Pedagogy
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  • expression — but an insight into the world and its secrets, it
  • means what comes to expression in their words, their attitude,
  • child's soul now come to be expressed outwardly. This is hidden
  • in the bodily nature and activates the expression of the human
  • expressed in every single movement, in every bodily process,
  • Certainly this could be expressed as an abstract principle but
  • judgement of this performance, and is expressed as:
  • expression in adults. As a result, because our entire cultural
  • reactionaries, when we express this. Nothing is to be said
  • expressions “good” and “bad” appear,
• Title: Impulse for Renewal: Lecture V: Anthroposophy and Social Science
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  • everywhere, which our contemporaries express in single
  • apply a modern expression to olden times — lived in relation to
  • civilised world fall into chaos. Obviously one must express
  • expression in economic law-making; people now had, by taking
  • foundation today's needs also find their expression in economic
  • to express oneself in abstract ideas.
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • time a strong need has developed to express what Christianity
  • spiritual content — if I may express it this way —
  • may use this expression again — comes to a Father-godly
  • than simply to express what exists and is available through
• Title: Impulse of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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  • express them in three words — we're talking about
  • one expresses the word “Pflicht” to the word
  • expression how inner complexes of experience are quite
  • needs to have the entire living person before you who expresses
  • expression.
  • which comes into expression as speech in the vocal organism. It
  • express — and on the other side the thoughts swim in the
  • the same feelings when regarding its expression, when regarding
  • actually want to, if I might express myself like this, imitate
  • something is expressed in the word “manas”. With
• Title: First Class, Vol. I: Lesson 1
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  • which finds expression in creating,
  • which finds expression in creating,
  • This mockery is not always openly expressed, because people are
  • spirit-light which expresses itself in the dirty-red form. This
  • which finds expression in creating,
• Title: First Class, Vol. I: Lesson 2
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  • This earnestness should not be expressed as sentimentality.
  • are the scoffers. They are sometimes embarrassed to express the
• Title: First Class, Vol. I: Lesson 3
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  • are united by exterior forces, may be expressed by the words
  • can initially be expressed in the words:
  • will then express itself correctly if it experiences this as it
• Title: First Class, Vol. I: Lesson 4
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  • meant to express come to us because they are contained in the
• Title: First Class, Vol. I: Lesson 5
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  • great. Something which has been expressed since ancient times
  • again, we will hold you back in the light. This expresses the
• Title: First Class, Vol. I: Lesson 6
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  • expression: chemical ether and its effects. Because the
  • are expressed in thoughts; but he feels inwardly wounded as if
• Title: First Class, Vol. I: Lesson 7
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  • being which expresses itself psychically in thinking, feeling
• Title: First Class, Vol. I: Lesson 9
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  • experiences in the spiritual world, if it is expressed in
• Title: First Class, Vol. II: Lesson 11
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  • it is the expression of the deepest cosmic laws, the movement
• Title: First Class, Vol. II: Lesson 13
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  • expresses the first Hierarchy's revelation in a beautiful
• Title: First Class, Vol. II: Lesson 14
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  • He encounters there — pardon the trivial expression, my
• Title: First Class, Vol. II: Lesson 16
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  • What follows for the soul can only be expressed
• Title: First Class, Vol. II: Lesson 17
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  • When the Guardian of the Threshold — if we may express with
• Title: First Class, Vol. II: Lesson 18
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  • What is expressed here in the drawing is spirit. It
  • concern is expressed in their words.
• Title: First Class Lessons: Lesson XX (recapitulation)
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  • Which finds expression in creating,
  • Which finds expression in creating,
• Title: First Class Lessons: Lesson XXII (recapitulation)
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  • That we have entered in reality is expressed in that we first
• Title: First Class Lessons: Lesson XXIV (recapitulation)
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  • for centuries, and which is expressed in the dictum:
• Title: First Class Lessons: Lesson XXV (recapitulation)
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  • whole body, but what is especially expressed in our head is
  • expression of our soul, does not only beat because of what is
  • expressing the feeling through what lies in the
• Title: First Class Lessons: Lesson XXVI (recapitulation)
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  • school presents the outer expression of an activity which in
  • lesson, your attention is expressly drawn to the fact that the
• Title: The Social Question: Lecture I: The True Form of the Social Question
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  • present-day humans. He expresses how the social will should be the
  • of words do I want to express it, but as the result of a real
  • proletarian world. Added to this, one can express it in the
  • already indicated it — what the modern proletarian expresses
  • have come to expression to such an extent. However intensively
  • sober, arid connection of cause and effect expressed at certain
  • takes on a particular characteristic, expressed in a word which
  • consciousness. With this expression ‘proletarian class
  • consciousness. What is hidden in this expression ‘proletarian
  • example expressed in the handwork or other crafts of olden
  • expression. At the time of this radical scientific change it
  • intimate human experiences and feelings which needed expression
  • within evolution, that all of this is included by expressions
  • out of modern life which cannot be expressed clearly by the
• Title: The Social Question: Lecture II: Comparisons at Solving the Social Question based on Life's Realities
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  • present-day humans. He expresses how the social will should be the
  • particular form is experienced through expressions
  • to the fore in modern times can be expressed as follows:
  • expressed as rhythmic processes. As a third system, one can
  • to the expression of the social order can only develop when
  • talents for their expression, so also the chosen public and
  • That sounds radical today. Such radicalism must be expressed as
  • time of the war. Expressing the social necessity in this, the
  • expression — such a social organism can shift its three
  • the expression of the deepest wishes in mankind for the next
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • present-day humans. He expresses how the social will should be the
  • through the way it is expressed. The answer which represents
  • It is already in a certain sense a mirror image expressed by
  • people — if I could use the expression — who
  • we experience it — when I might use this expression yet
  • less authority — had expressed certain ideal ways towards
  • you take this expression in order to really spiritually
  • takes on the form of images of revelation, images which express
  • if I may use this trivial expression — makes the three
• Title: The Social Question: Lecture IV: The Evolution of Social Thinking and Willing and Life's Circumstances for Current Humanity
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  • present-day humans. He expresses how the social will should be the
  • be expressed as follows: the social impulse lived within the
  • the expression of the social organism in each individual
  • expresses itself in individuals as this or that necessity to
  • would like to say that what is expressed in these two opposing
  • this reason it is necessary to express something which probably
  • only expresses its harm as these losses are continuously being
  • express.
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • present-day humans. He expresses how the social will should be the
  • movement has brought into the present, and is expressed far
  • into an expression, actually knew nothing about the origins of
  • themselves. If I want to briefly express what I mean, I must
  • the Hegelian world appeared as an expression of the divine
  • expression of the authorization of something which one
  • social claim. This is expressed from out of a certain
  • social organism — if I might express myself according to
  • which is expressed in the ideals of Freedom, Equality and
  • today when the facts are expressed often in a frightening way,
  • higher thinking’ — if I might use this expression —
  • not come into full expression in modern times — when this
  • judging. For this reason, I used the expression
  • “judging,” expressly the practical judging from the
• Title: The Social Question: Lecture VI: What Significance does Work have for the Modern Proletarian?
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  • present-day humans. He expresses how the social will should be the
  • come to such a frightening expression for those who understand
  • possibility of a free expression about the entire way in which
  • as possible from this work. He expresses it in such a way that
  • — if I might use acceptable expressions — gradually
  • expressed them. When something or other is said which can
  • arrives with a different meaning, but when he expresses what is
• Title: Lecture: Richard Wagner and Mysticism
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  • Wagner himself ever express this conviction? Most certainly he did!
  • And the significant thing is that he expressed it from the musician's
  • To Richard Wagner the tones of outer music were an expression, a
  • represented in the instruments. What these instruments express can
  • and art arose. Truth was expressed in the form of art, in
  • able to express with the same inner certainty experiences which arise
  • within him and he expresses in action what he feels and experiences in
  • is something at this point which had perforce to remain unexpressed,
  • express itself in a symphonic whole, it is doomed to inner congestion
  • could express itself outwardly in action. That which cannot be
  • expressed dramatically, must be contained in the music. That which the
  • music cannot express must be contained in the drama. — Richard
  • Mysteries, for the deepest and most sacred experiences to be expressed
  • he feels it necessary to express much more than the physical part of
  • more deeply connected with the sources of life than can be expressed
  • expression to the higher nature of the human being that he could not
  • mythological figures, for he was thus able to express cosmic laws and
  • sacrifice of a virgin? Such images as these are the expressions of
  • superficial intellect — express one aspect of the universal soul,
  • vague abstraction. Wagner is expressing a profound truth when he uses
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• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • mystical, abstract or indefinite thought. It expressed itself in
  • Idea of the Good stands above the others. — For what is expressed
  • family-likeness but this family-likeness is actually expressed through
  • complete and all-embracing — was merely the lowest expression of
  • contains merely the outward expression of the spiritual world. Nor let
  • the ‘Galileans.’ ” This expression was used in the
  • expressed in a most wonderful way in a deeply significant legend
• Title: Community Building
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  • beyond the possibility of expression in words. The feeling
  • expression of the spiritual view belonging to Anthroposophy as
  • important, indeed, from the feelings which have been expressed
  • expression, is that which has come into the world as the
  • give expression to some thing to which I attach great
  • endeavor, in the right sense of the expression, toward
  • form, the best thing we could do — I express only my own
  • Central Executive Committee would express themselves in regard
• Title: Community Building
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  • two lectures belongs also to the system, if I may express
  • expressions relating to this world. There follows the
  • expression of the other person. To oppose objections against
  • expressed, for example, by him and another person about one
  • how space from the point of view of touch should be expressed
  • grotesque expression — renders one stupid as regards a
• Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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  • comes to expression in climatic conditions and provides a
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • expression. The ruler became the image of God.
  • also came to expression in the institutions which became
  • title gave expression to the way the heavenly and the
  • derisory expressions at a later point in time when the
  • able to use to express their relationship with the realm
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • come to expression above all in a belief in authority
  • to expression in so much of what is usually said in its
  • symptom comes to expression in those lines. People do not
  • that is moral. If the thoughts expressed in those lines
  • ideals expressed in those lines would then become
  • bring to expression what he has in him. for this would
• Title: Polarities in Evolution: Lecture 5: How the Material Can Be Understood Only through the Spirit
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  • their most radical expression in Leninism and Trotskyism,
• Title: Polarities in Evolution: Lecture 6: Materialism and Mysticism, Knowledge as a Deed of the Soul
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  • Then we can no longer say that someone is expressing
  • express their views out of a sick or a healthy mind. Then
  • expressing ourselves no longer work; things that normally
  • certain context — expressing it out of that
• Title: Polarities in Evolution: Lecture 7: Materialism, Mysticism, Anthroposophy, Liberalism, Conservatism
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  • matter that merely comes to expression in mystical
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • remembering the principle which Goethe expressed as
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • word we use to express that death is not the end of life,
  • word to express that the beginning of an earth life is
• Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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  • that may be brought to expression as follows: ‘Well, what am I as a
  • an expression of the principle which governs destiny through the products
• Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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  • This comes clearly to expression in the conclusion of the
  • attempted to express in abstract ideas in his letters on
• Title: Life Between Two Incarnations
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  • expresses himself in the human being, it should mean. And only that
  • feeling they have, have often been heard to say the expression: I feel
• Title: Problems of Our Time: Lecture I
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  • Anthroposophical subject, I feel I must express gratitude
  • expression in the spoken word stands far apart from truth and
  • need only look at the expressions of universal untruth which
  • given expression to an untruth. Rather when men will feel the
  • awakening is to be achieved.) To speak of this fact expresses
  • expressed. We may say that all pessimism is wrong; but it does
• Title: Problems of Our Time: Lecture II
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  • man went through in soul and spirit expressed itself into much
  • it was possible to express what of spiritual life lay within
  • express spirituality is not due to the language alone. The
  • blood. This finds expression even in Greek sculpture. Compare
  • they wanted to express when they set the Hermes-type over
• Title: Problems of Our Time: Lecture III
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  • soul-land and spirit-land, you will find this expressed in
• Title: Problems of Our Time: Main Features of the Social Question and the Threefold Order of the Social Organism
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  • illness within our economic and. social life must express
  • so as to give effect to what is expressed in these words. Many
  • expressions like “the lack of ideas in the practice of
  • what are they in reality as expression of their wishes and
  • in this catchword itself that we find expressed the whole